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3

R Shlomo Aviner answers your question (here) citing R Shlomo Zalman Auerbach (Shut Minchat Shlomo, last responsum in vol. 1) who writes that One is obligated to recite four blessings when the Messiah arrives: "Baruch…Chacham Ha-Razim – Blessed are You…Knowers of secrets" which is recited when seeing 600,000 Jews together and certainly at least ...


2

Thought certainly not the first source for the idea, Rabbenu Bachya (Bereishis 25:27) is a source who writes: ועוד יש להתבונן שהיה ראוי לומר יעקב איש אמת כיון שמדתו אמת - Furthermore, actually the Torah should have written: ויעקב איש אמת, “and Yaakov was a man of truth.” His principal characteristic was אמת, “truth.” as well as Teshuvos HaRashba (V:...


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From what I could quickly gather the first reference to (אדון(י is when Sarah laughed to herself after overhearing what יי said to Abraham in Bereshith 18:12. The English translation uses a lower cased "lord or husband" as translated in my Chumash. In modern Hebrew אדון can be used for the English "sir, mister, master, lord." If you understand the נְקֻדּוֹת (...


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The sources in note 5 discuss this leniency. They include the aruch hashulchan orach chaim 135:32, shaarei efraim and igrot Moshe.


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From Wikipedia: כַּאֲשֶׁר תֵּרוּץ אֶחָד מְתָרֵץ שָׁלוֹשׁ קֻשְׁיוֹת, בִּמְקוֹם לְהִזְדַּקֵּק בַּעֲבוּרָן לִשְׁלוֹשָׁה תֵּרוּצִים, הוּא הַתֵּרוּץ הַנָּכוֹן (הרב חיים הלוי סולובייצ'יק) When a single answer answers three questions, instead of three different answers, it's the right answer. (Rabbi Haim Halevi Solovechik) הדברים אשר יתבררו מצד הבאת ...


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It is used in 13 Midot of Rabbi Yishmael in the Kal Vachomer "חדא מתרתי". I think that we have a good example when the Gemara makes a Kal Vachomer from x1 the mild to y the severe to give it a din A. And the Gemara asks a pircha, x1 has a side n1 that is severe and not attributable to y. Perhaps this side causes the din A. So the Gemara try to learn it ...


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This article compares the PaRDeS method of interpretation to Occam's razor in which the Pshat reading limit to the most modest assumption necessary to resolve exegetical and/or argumentative difficulties. Curiously, both U. Simon and R. Mordechai Z. Cohen mentions Ibn Ezra approach to pshat as an example of this. U. Simon says (in Four Approaches, p. 180) ...


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I also seem to remember something along those lines, but I only found sources connecting the sale to Yom Kippur (and not even an actual midrash): Rambam in Moreh Nevochim (pt. 3, ch. 46): אבל החכמים ז"ל עשו טעם אחידות כפרת ציבור בשעירים, בגלל חטאת כל עדת ישראל בראשונה בשעיר עזים, כוונתם על מכירת יוסף הצדיק שבפרשתו נאמר וישחטו שעיר עזים וגו' The ...


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I use the 2-vol Heb/Eng Shemirat HaLashon, 2006 by Mazal Elul. (Also here.)


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From what I've seen, the books available at https://chafetzchayim.org/ seem to be a fairly straightforward translation of almost all the works if the Chafetz Chaim. You can see for yourself if you like the format, as they have full and complete text documents of their work available for anyone to read. Here is the page for their Sefer Chafetz Chaim, scroll ...


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Genesis 1:26 states, “Let us make man in our demut." Verse 1:27 relates that “G-d made man in His tzelem, in the tzelem of G-d, He made him.” Thus, people are made in the image of G-d, in the tzelem. It cannot mean “likeness" since G-d has no body and is one. Onkelos renders 2:7's “a living being,” to ruach m’mal’la, “one with the power of speech,” a ...


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As already mentioned in @kouty answer there is an early source for burning the wicks and oil . Just to add the Shulchan Aruch 677:4 codifies this as well. The sefer Shu"t Hashoel volume 3 page 202 brings many answers to the question whether one can throw them into the garbage or rather needs to be specifically burned . It seems that most Poskim hold it ...


3

Abudarham quoting the Sheiltot and Geonim מנין הפתילות של שמונת ימי חנוכה שש ושלשים סימן להם ל"ו חכמו. וכתוב בשאלתות דרב אחאי נר חנוכה שהותיר בה שמן מהו צריך לעשות בו, תש' דת"ר נר חנוכה שהותיר בה שמן ביום ראשון מוסיף עליו ומדליקו ביו' ב' ביום השני מוסיף עליו ומדליקו ביום השלישי וכן בשאר הימים אבל אם הותיר ביום השמיני עושה לו מדורה ושורפו בפני עצמו כיון ...


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The dispensation to practice Kabalah Maasis (Practical Kabbalah) via Sefer Yetzira is codified in Shulchan Aruch (YD 179, based on Sanhedrin 57b). The Shach there (:18) quotes the Levush who states: [The reason this is permitted is because] they are Holy Names, and Hashem gave them the ability to be able to perform things through the pious and prophets. ...


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There certainly is a source for doing serious Teshuva on doubtful averios The Rema Orech Chaim 603 writes וספק עבירה צריך יותר תשובה מעבירה ודאי כי יותר מתחרט כשיודע שעשה משאינו יודע ולכן קרבן אשם תלוי הוצרך להיות יותר ביוקר מחטאת: (ד"ע ורבינו יונה ריש ברכות): * *And a doubtful aveira (sin) needs more repentance from a certain aveira, because one that knows ...


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The concept of Kaddish is mentioned in numerous places in the Gemara (See Berachos 3a, 57a, Shabbos 119b, Sukka 39a, Sotah 49a). The exact authorship of Kaddish is unclear. The Rokeach (Pirush Sidur HaTefilla) attributes it to the Anshei Knesses Hagedolah (Men of the Great Assembly) , who authored the first standardized text of Tefillah (see Berachos 33a)...


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It seems to have been referred to this way at least as early as the time of Flavius Josephus. See his Antiquities of the Jews, Book 12, Chapter 7: Now Judas celebrated the festival of the restoration of the sacrifices of the temple for eight days, and omitted no sort of pleasures thereon; but he feasted them upon very rich and splendid sacrifices; and he ...


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